14 But these things he spoke in reference to the early times, before the coming of Christ; and the Gentile he names here is not an idolater, but one who worshipped God only; unfettered by the necessity of Judaical observances, (I mean Sabbaths, and circumcision, and various purifications,) yet exhibiting all manner of wisdom and piety. And again, discoursing of such a worshipper, he observes, “Wrath and indignation, tribulation and anguish, upon every soul of man that does evil, of the Jew first, and also of the Gentile.” Again he here calls by the name of Greek one who was free from the observance of Judaic customs.
If, then, he had not heard the law, nor conversed with the Jews, how could there be wrath, indignation and tribulation against him for working evil? The reason is, that he possessed a conscience inwardly admonishing him, and teaching him, and instructing him in all things. Whence is this manifest? From the way in which he punished others when they did amiss; from the way in which he laid down laws; from the way in which he set up the tribunals of justice. With the view of making this more plain, Paul spoke of those who were living in wickedness.
“Who, knowing the ordinance of God, that they which commit such things are worthy of death, not only do the same, but also consent with them that practise them.” “But from whence,” says some one, “did they know, that it is the will of God, that those who live in iniquity should be punished with death?” From whence? Why, from the way in which they judged others who sinned. For if you deem not murder to be a wicked thing, when you have gotten a murderer at your bar, you should not punish him.
So if you deem it not an evil thing to commit adultery, when the adulterer has fallen into your hands, release him from punishment! But if you record laws, and prescribest punishments, and art a severe judge of the sins of others; what defence can you make, in matters wherein you yourself doest amiss, by saying that you are ignorant what things ought to be done? For suppose that thou and another person have alike been guilty of adultery. On what account do you punish him, and deem yourself worthy of forgiveness? Since if you did not know adultery to be wickedness, it were not right to punish it in another. But if you punish, and thinkest to escape the punishment yourself, how is it agreeable to reason that the same offenses should not pay the same penalty?
Source: Homilies on the Statues (New Advent)